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Communio . . .
September 28, 2003
To strengthen our shared life in Christ through mutual
participation
and the free exchange of ideas.
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Community
of St. Malachi, 2459 Washington Avenue, Cleveland, Ohio 44113-2380.
www.stmalachi.org
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Communio
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Who
Are the Prophets For Today?
by
Christine Schenk csj
Today’s scriptures touch on the ancient yet
still contemporary spiritual phenomenon of prophecy.
Through many generations, Hebrew prophets such as Moses,
Miriam, Aaron, Jeremiah, Isaiah, Hulda, Amos, Elijah and
Elisha guided Israel in the ways of God. Inspired by God’s
consoling power, Moses, Miriam and Aaron lead the Hebrews
out of slavery thereby forging Jewish (and eventually
Christian and Muslim) identity even while birthing the
Chosen People.
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Forever after, Jews, Christians and Muslims
will identify themselves as a people saved from slavery,
both political and spiritual, by their powerfully loving
God who converses with their leaders.
For Christians, salvation comes through Jesus. Many
biblical scholars see Jesus as a special prophet of the new time of God’s
justice and peace, which will eventually prevail, all appearances to the
contrary. Because we Christians have been baptized into the saving mystery
of Jesus, we too have a certain power in the Spirit, to bring God’s new
reign to birth.
Throughout Christian history we see examples of believers whose
experience of God leads them to do remarkable things. Joan of Arc
revitalizes France because she experiences God’s desire to deliver the
people from British conquest. John of the Cross and Theresa of Avila have
profound, intimate, and ultimately indescribable experiences of God in
prayer. These lead them to endure imprisonment and persecution from
religious authorities, even as they write books and found monasteries so
others may experience God’s saving nearness.
So what is it like to be a prophet?
Prophets have an experience of God that they find both impossible to
describe and impossible to ignore. This experience gives them insight not
only into the divine reality but also into human realities that God wants
to heal or save. While such experiences are signs of God’s love for the
individual, they are given so that God’s saving purposes for the wider
and much beloved human community will come to pass.
Because of various close encounters with God, prophets develop a soul
searing clarity of vision. They may not always be the most comfortable
people to be around. Prophets tell us things we would rather not know,
usually some uncomfortable truth that we are studiously denying either in
our personal lives or in our lives together as a community.
Often our first reaction to prophets is to reject them, ridicule them,
or laugh at them. For example the late Phillip Berrigan, his wife
Elizabeth McAllister, and Daniel Berrigan sj were pretty much regarded as
the lunatic fringe when they set fire to draft board records in the late
1960’s. Yet historians regard their vigorous resistance of violence, in
the name of the Sacred, as a significant factor in changing the course of
the Viet Nam war. Gandhi’s adage is quite apt: “First they ignore you,
then they laugh at you, then they persecute you, then you win.”
Yet prophets are also people with an acute sense of their own
powerlessness to effect the change they believe God is asking. They often
want to run away from a thankless and often painful mission. But because
it is God who calls, it is also God who consoles, guides, and ultimately
provides the power, grace, and circumstances for the new saving reality to
emerge. And so Dr. Martin Luther King continues leading the civil rights
movement even though he knows himself a marked man. Jean Donovan and
Dorothy Kazel stay with the Salvadoran people even though it ultimately
means their deaths. And Kathy Kelly remains in Baghdad during the U.S.
bombing so that the Iraqi people will know not all U.S. citizens support
the war.
When we look at the historical events that flowed from the lives of
prophets, we see that indeed, God was at work in them. Through their
witness, God spoke a word of comfort and brought salvation to the people.
Through their sacrifice, the world became a better place...at least for a
little while.
Small wonder that in today’s readings we see Moses wishing that God
would breathe forth the Spirit so that all the people will prophesy. And
Jesus refuses to stop one who heals in his name even though he isn’t
part of the apostles’ inner circle. The Spirit, it seems has a mind of
her own!
Imagine what could happen if all of us took time each day to encounter
the lovingly near God who is impossible to describe but also impossible to
ignore.
Imagine how different our world could be if we tossed aside our fear
and placed our trust in a God who can do infinitely more than we ask or
imagine.
Who are the prophets for today? You are.
“If today you hear God’s voice, harden not your hearts.”
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Reflecting on the
Value of G.I.R.M.
by Fr. Tony Schuerger
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It is easy to dismiss The General Instruction of the Roman Missal (generally
abbreviated “GIRM”) as “mere rubrics” (i.e. rules) for celebrating
Mass. As Americans, we pride ourselves on justice based on laws that are
the same for all. However, we prize the idea of freedom even more and so
tend to resist, even rebel, against rules imposed “from above” (i.e.
Rome). For many, the GIRM has that feel and so, many are suspicious, if
not already hostile, about The General Instruction and anything it
contains.
Furthermore, initial reports about The General Instruction have
contained a number of inaccuracies and exaggerations. As a result, many
people have been misinformed about what the G.I.R.M. actually says. Some
have already formed an opinion about what is contained in The General
Instruction and whether or not they like the changes they believe the
GIRM “requires.”
There are a number of other motives for an attitude of resistance to The
General Instruction: individualism that values “doing one’s own
thing” over any communal response; suspicion about the motives or “agenda”
of those responsible for issuing or implementing the GIRM; parochialism
which insists on “our way” as normative for us, without regard to the
larger community; comfort in the known and familiar, discomfort with
change.
I suggest that the release of a new General Instruction of the Roman
Missal essentially is good news and represents a great opportunity
for the Church as a whole and St. Malachi in particular.
The Constitution on the Sacred Liturgy famously states: “It is
very much the wish of the church that all the faithful should be led to
take that full, conscious, and active part in the liturgical celebrations
which is demanded by the very nature of the liturgy, and to which the
Christian people, ‘a chosen race, a royal priesthood, a holy nation, a
redeemed people’ (1 Peter 2:9, 4-5) have a right and to which they are
bound by reason of their Baptism. In the restoration and development of
the sacred liturgy the full and active participation by all the people is
the paramount concern, for it is the primary, indeed the indispensable
source from which the faithful are to derive the true Christian spirit.”
(#14) The General Instruction of the Roman Missal is an expression
of the continuing process of “the restoration and development” of the
Eucharistic liturgy. Its implementation is an opportunity for us to deepen
our “full, conscious, and active” participation in the liturgy.
Because the liturgy is a ritual, “what happens” at Mass is
essentially the same – and should be the same – each time. However, as
human beings, when something is repeated – ritualized – we tend to
become so familiar, so comfortable that we settle into the routine and
respond automatically, without thinking. This tendency to be on “automatic
pilot” at Mass resists the “full, conscious and active”
participation for which Vatican II called.
“Ritual” also means “purposeful.” Something done as a ritual is
done that way for a particular reason, having its own meaning and
purpose. Most “cradle Catholics” have been attending Mass their entire
lives and so are intimately familiar with the ritual of the Mass. While we
were taught about the Mass, its parts and “what to do,” I suspect that
few of us were taught the meaning and purpose of the ritual, the “what
it means” and “why we do it.” The new GIRM provides us all with a
new opportunity to learn the rite at this level, so that our participation
can indeed be “full, conscious, and active.”
That is why the Diocese of Cleveland is making a major effort to
provide catechesis, education about the liturgy. We are implementing The
General Instruction gradually in our diocese, beginning with the
Communion Rite on the First Sunday of Advent. The Office for Pastoral
Liturgy has prepared a series of 10 weekly handouts to explain more about The
General Instruction of the Roman Missal itself and to reflect on each
part of the Communion Rite.
This effort is a great opportunity:
· To get the
facts. People can get accurate
information about what the GIRM actually is calling for, what is an
option and what is not required (or even said). For example,
contrary to what has been reported in some quarters, the GIRM does not
specify the orans position (holding one’s hands up) while praying
the “Our Father” (holding hands at 11 AM Mass during the Lord’s
Prayer is safe!) nor does it demand embracing for the Sign of
Peace.
· To understand
why. Even though there is no
intention of changing our gesture while we pray the “Our Father” (i.e.
holding hands), it’s worthwhile – and important — to
understand the meaning of the orans gesture and why many of our
brothers and sisters at other parishes are praying the Lord’s Prayer
using this ancient gesture.
· To think about
familiar actions and experiences in a new and deeper way.
We all have the experience of coming forward to receive Communion. I
suspect if they were asked to describe what was happening, most people
would use the image of “standing in line.” Imaging coming forward for
Communion as a procession provides a different way of thinking
about it. I suspect that if we were truly all in procession, we would
stand differently, move differently and have a very different experience.
· To deepen our
sense of community. Liturgy, by
its very nature and purpose, is communal prayer. Because our
culture emphasizes individualism so strongly, it is natural to bring that
individualistic attitude with us to Mass. Standing throughout the
Communion Rite, in solidarity and communion with our brothers and sisters
as the Body of Christ as we are all receiving the Body and Blood of the
Lord is a powerful gesture that proclaims our belief that we truly are “one
body, one spirit in Christ.”
· To deepen our
prayer by making our participation more full, conscious, and active.
Taking the time to read, reflect and pray over the information
being presented can only make us more mindful of our words and actions –
what we are saying (singing) and what we are doing — when we are at
Mass. Rather than functioning on “automatic pilot,” it can help make
our participation truly conscious, full, and active. The gesture of bowing
one’s head before the Body of Christ and the Blood of Christ as we come
up to receive Communion enables us to be fully conscious of Christ truly
present in the Eucharist and becomes a profound sign of reverence before
the Lord.
· To challenge
ourselves to be open and to challenge ourselves to grow.
Change is rarely easy; often it is hard. Yet growth requires change,
progress requires change. It is easy to be closed; it is harder to be
open. It is comfortable to stay where we are; it is more risky to move on.
The Church is a pilgrim people, a people on the way. Are we?
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I agree wholeheartedly with Ellen McIntyre’s argument that it is a
legitimate purpose of Communio to call attention to problems that need to
be addressed by the Community of St. Malachi. Mistakes that go uncorrected
inevitably weaken the integrity of a society.
A number of people have simply walked away from the troubles which have
recently beset the Community. That is a lot easier than trying to find
solutions to the problems. However, most of the people who make up the
Community of St. Malachi take their vocations as Christians very
seriously. They feel obligated to take action to right a wrong rather than
to walk away from it.
Dissention isn’t the worst thing that can happen to a community.
There was plenty of dissention among the disciples of Jesus. Apathy is
much worse. Rather than attempting to suppress dissention we must find
ways to deal with it in a respectful and productive manner. Honesty and
openness are essential. In everything we do the dignity of the person must
always be our first concern.
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We often fear being rejected so very much that we reject ourselves
first before anyone else has the chance.
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Communion Services
by Paul Bernier, SSS
(The following editorial appeared in the July/August 2003 edition of
Emmanuel, a publication of the Congregation of the Blessed Sacrament (SSS).
It was referred to Communio by Fr. Paul Hritz and is reprinted here with
permission. Special thanks to Mary Englert for sending this in.)
Seemingly, the realization is beginning to dawn that priests – at
least in the Western world – are becoming an endangered species.
Seminary numbers are down, and those few who are getting ordained tend to
be much older. Thus, the mean age of the clergy continues to climb. It is
now well over 60. More and more is being written or said about this topic.
One approach to the problem is to pray for more priests, and to suggest
ways to increase priestly vocations in the church. This approach tends to
suggest that all we can envisage is the same type of priesthood that we
have known for the past 400 years. The issue, however, has spawned many
different types of reflection.
The November issue of New Theology Review, for example, carried an
article by David Power, OMI, entitled “Worship in the Absence of a
Priest.” Now retired as Professor of Theology at the Catholic University
of America, Fr. Power has been serving in Tahiti this past year. He
reminds us that priestless services there are the norm. It is an exception
when there is Sunday worship conducted by a priest. Having myself served
in the Philippines, I can attest that the majority of the people in the
provinces there are in the same situation.
It might be worthwhile to reflect on this fact, since it points out to
us a reality occurring in many other places in the world that we have not
yet experienced in America. Though there are parishes where Sunday worship
in the absence of a priest is necessitated, they are largely the exception
for us. The majority of our parishes still have priests serving them. How
long will this be the case, however?
Fr. Power’s concern is basically pastoral. His background, of course,
allows him to combine this with a theological analysis of the situation.
He is assisted in this regard by the vibrant devotional life that has
helped sustain the church in Tahiti over the years, and he reminds us of
the importance of the various devotions that have arisen as expressions of
popular piety. He also notes that keeping the faith alive without clergy
forces us to redefine the role of the ordained priest. We need to
appreciate what it means, he states, when ordained priests arrive in
places only irregularly, and ask what role they can and should play in
such circumstances. We cannot look to “readymade definitions of the
sacraments and decent worship” to find the answers.
We also have, in this issue of Emmanuel, an article by Fr. Edward
Foley, one of our associate editors, entitled “Communion in the Liturgy
of the World.” In many ways this touches on yet other aspects of
priestless parishes, especially when these nourish the people with some
form of communion service instead of a celebration of the Eucharist. He
spells out in the article the critical difference between communion
services and full Eucharists. He also points out the liturgical danger of
Eucharists where communion is regularly given from the tabernacle rather
than from the altar, and how this has obscured for many people the proper
understanding of what the Eucharist is all about. What results is more
along the lines of a popular devotion to communion, to a Jesus-and-me kind
of piety, and to a lack of appreciation for what it means to worship
together as members of the body of Christ.
These are important issues needing reflection and careful
consideration. There is yet another aspect to this question, however, one
which we are very concerned about here at Emmanuel, because it seems to
reflect a misplaced emphasis. In the Latin Church we have been upholding
the model of an all-male, celibate, Tridentine-style priesthood. While not
questioning the values behind this choice, a consequence of this emphasis
is that more and more people are having to live their Catholic lives
without the Eucharist.
The unspoken message here is that our present model of the priesthood
is more important than providing the people ready access to Eucharist. We
seem satisfied to have a church where a large proportion of our people
must live without any regular celebration of Eucharist. Is this wise?
I am haunted by the image of many of the old Reformers grinning in
their coffins as we Catholics ourselves proceed to do what they themselves
attempted 400 years ago: craft a church that lives not on the Eucharist
but on the Scriptures, a church without an ordained priesthood (or at
least a severely truncated one). Theoretically, we maintain the principle
that the Eucharist makes the church, and that its celebration is
absolutely central to our Christian lives. In practice, though, it is not
so important that thousands of Catholic communities are forced to go
without Eucharist because we are unable – or unwilling – to provide
them with ordained ministers.
Do not our Catholic people have a right to Eucharist? After all,
Vatican II did say that “Mother Church earnestly desires that all the
faithful should be led to that full, conscious and active participation in
the liturgical celebrations…to which the Christian people…have a right
and obligation by reason of their baptism” (LG #14). This issue may seem
to pose intractable pastoral and theological problems. This need not be
the case, however.
Even a cursory glance at the richness of our tradition reveals that in
the early centuries of the church this was never a problem. The local
churches were able to raise up the needed leaders. We all know the story
of how Ambrose was chosen to be bishop of Milan when there was a vacancy
there – even before he was a baptized Christian. We will come up with
different answers to our present situation depending on what we choose for
our starting point: the current – and rather recent – practice of the
church, or the need of God’s people.
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Community of St. Malachi, 2459 Washington Avenue, Cleveland, Ohio 44113-2380
216-781-3110 www.stmalachi.org
Sunday Community Mass 11 a.m. Parish Masses Sat. 4:30 p.m., Sun. 9:30 a.m., 12:30 p.m.
Holy day: Vigil 5:30 p.m., 7 a.m., noon. Weekday: 7 a.m., noon. Legal Holiday: 9 a.m.
We celebrate Children’s Liturgy of The Word every other Sunday, please see the Calendar.
For information on the Sacraments, please call the Community Office.
THE COMMUNITY OF ST. MALACHI is a lay-directed, non-territorial personal
parish of the Diocese of Cleveland. Although separate from the Parish of St.
Malachi, we join together for many worthwhile activities. All are welcome to
worship at the 11 a.m. Community liturgy on Sunday. Community members are
expected to actively contribute of their time, talent and treasure.
Communio is a monthly publication of the Communications Committee of the
Community of St. Malachi. Deadline is the second Sunday before publication. You
ease our task by submitting materials by E-Mail or on disk. All viewpoints of
interest to our Community in the context of our journey of faith are welcome
here. Viewpoints are those of the writers and not necessarily the teachings of
the Roman Catholic Church.
For e-mail delivery of Communio or Newsletter through CSM’s E-Subscription service, write
dasas@nccw.net
© 2003 Community of St. Malachi. Reprinting of articles originating in Communio
is encouraged – please contact the Editors for permission. |
Newsletter: Mary Englert
216-228-8417,
fax 216-861-5340,
14921 Lake Ave # 10, Lakewood 44107.
E-mail mtenglert@juno.com
Communio:
Joe Pulizzi
216-941-5054 E-mail joe_pulizzi@yahoo.com
Calendar: Lisa Diomede
216-991-9038,
E-mail lisadiomede@yahoo.com
Volunteers to collate and staple:
Pam Pulizzi 216-941-5054
Volunteers to hand out after Mass:
Nick Aylward 216-228-4332
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Copying and attachments: Kimberly Kramer, Ellen McIntyre and
Carol Lavelle
216-781-3110
St. Malachi Web Site: Mike May
Email stmalachiweb@catholic.org
Prayer Request:If you have a prayer request, please contact Carol Lavelle
216-781-3110
To receive CSM e-mail prayer alerts, contact Dolores Sullin at dasas@nccw.net.
Joe Pulizzi chairs
the Communications Committee.
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